NATIONAL POLICY ON SOUTH AFRICAN LIVING
HERITAGE
FIRST DRAFT, MARCH 2009
DEPARTMENT OF ARTS AND CULTURE
Table of Content
Foreword by the Minister …
Deputy Minister …
Preface by DG DAC …
Definition of Terms
Chapter 1: Setting the Policy Agenda
1.1.
The South African context
1.2.
Challenges confronting living heritage management
1.3.
The agenda for living heritage policy in South Africa
1.4.
Community participation
Chapter 2: Scope of Application and Definitions
2.1.
Purpose
2.2.
Defining “living heritage”
2.3.
Constitutional mandate on arts and culture
2.4.
Intervention of this policy
2.5.
Resource provisions for living heritage
Chapter 3: The Policy Process
Chapter 4: Identification and Documentation of Living Heritage
4.1.
The significance of identification and documentation
4.2.
Archival sources of South African living heritage
4.3.
Inventorying living heritage
4.4.
The National Inventory Office
4.5.
The inventory and the national lists
4.6.
National Listing Committee
2
4.7.
Criteria for listing
Chapter 5: Protection, Promotion and Transmission of Living Heritage
5.1.
Rationale
5.2.
Protection
5.3.
Promotion and awareness
5.4.
Transmission
5.5.
Living national treasures
Chapter 6: Living Heritage and Social Cohesion
6.1.
Social cohesion in South Africa
6.2.
Ubuntu and the human factor in social relations
6.3.
Promoting ubuntu locally and nationally
Chapter 7: Cultural Diplomacy
7.1.
Political and historical context
7.2.
Foreign policy and the economic diplomacy context
7.3.
Cultural diplomacy and living heritage
Acronyms
3
Definition of Terms
For purposes of this policy framework:
"2003 UNESCO Convention" means the 2003 UNESCO Convention for the
Safeguarding of Intangible Cultural Heritage;
"bearer" means a person involved in the experience, practice, and/or
transmission of living heritage, whether as a practitioner, a custodian, or in any
other role;
"bearer community" means a network of individuals who share a self-ascribed
connectedness and identity, anchored in the practice and transmission of a
specific form of living heritage over several generations;
"community" means a network of persons who share a self-ascribed sense of
connectedness and identity, anchored in the practice and transmission of living
heritage;
"cultural diplomacy" means the exchange of ideas, information, art, lifestyles,
value systems, traditions, beliefs, and other aspects of culture across nation
states, with the intention of mutual understanding;
"custodian" means a bearer of living heritage who takes on a special
responsibility to ensure the continued viability, practice, and transmission of living
heritage elements;
"documentation" means committing elements of living heritage to record in
order to keep the knowledge and skill about living heritage and its bearer
communities;
4
"group" means persons from one or more communities who share specific
characteristics such as skills, experience, and knowledge in the practice and
transmission of their living heritage;
"identification" means measures to recognise, research, and frame the living
heritage of various communities for documentation;
"individual" means a person who possesses specific skills, knowledge, or
experience of living heritage. Individuals may play a particularly important role in
the practice, revitalisation, and/or transmission of specific elements of living
heritage, especially endangered living heritage;
"intangible cultural heritage" means living heritage as defined in this policy;
"inventorying" means measures to take stock of the living heritage of various
communities, and includes an audit of living heritage;
"living heritage" means cultural expressions and practices that form a body of
knowledge and provide for continuity, dynamism, and meaning of social life to
generations of people as individuals, social groups, and communities. Living
heritage allows for identity and a sense of belonging for people as well as an
accumulation of intellectual capital for current and future generations in the
context of mutual respect for human, social, and cultural rights;
"living treasures" means specialist practitioners of high public regard in living
heritage, whether it is arts, rituals, social philosophies, or indigenous knowledge,
and for purposes of national recognition of living treasures, "living national
treasures" are persons who possess, to a very high degree, the knowledge and
skills required for safeguarding or recreating specific elements of living heritage;
5
"Minister" means the national Minister of Arts and Culture;
"preservation" means measures of conserving the living heritage of people and
enhancement of an equitable social environment in which the living heritage of all
people thrives"
"promotion" means the raising of awareness about the content and value of
living heritage in communities and through generations, while enhancing both its
utility and social value;
"protection" means deliberate measures taken by official bodies and
communities to defend living heritage or particular elements from threat,
exploitation, or harm, perceived or actual; protective measures may be legal or
community rooted;
"research" for living heritage means measures aimed at better understanding,
given elements of living heritage: its history, meanings, artistic and aesthetic
features, social, cultural, and economic functions, practice, models of
transmission, and the dynamics of its creation and recreation;
"safeguarding" means “measures aimed at ensuring the viability of the
intangible cultural heritage [i.e. living heritage], including the identification,
documentation, research, preservation, protection, promotion, enhancement,
transmission, particularly through formal and non-formal education, as well as the
revitalization of the various aspects of such heritage", as in the 2003 UNESCO
Convention;
"social cohesion" means a process that assists the building of shared
community values.
This process is characterised by the presence of strong
public institutions capable of mediating social conflict equitably and of reducing
inequalities of condition (wealth, income, education, health) and inequality of
6
opportunity and generally enabling people to have a sense that they engage in a
common enterprise, facing shared challenges, and belonging to the same
community or democracy. It refers to the extent to which a society is coherent,
united, and functional, providing an environment within which its citizens can
flourish;
"sustainable development" means development that ensures that the use of
resources and the environment today does not restrict their use by future
generations;
"transmission" means measures taken to communicate and transfer living
heritage between social groups and individuals and from one generation to the
next; and
"ubuntu" means an African social philosophy that promotes an obligation of
humans towards the welfare of one another, while taking responsibility for the
environment. It is recognition of the significance of each and every human life
and the need for humans to take care of one another as social beings and to take
care of the environment that surrounds them. Often phrased as a belief that
motho ke motho ka batho (“a person is a person through others”), it emphasises
that humanity is not simply biological, but largely a product of socialisation and
active promotion of good social values. It enshrines communal responsibility for
human rights and human welfare.
7
Chapter 1
Setting the Policy Agenda
1.1.
The South African context
1.1.1. In South Africa, the necessity for national policy promoting living heritage
is created by the historical imbalances in the manner in which the living
heritage of different communities has been regarded as well as the need
for coordination of living heritage, which is managed by various agencies,
including communities. The history of apartheid ensured that the practice
and promotion of languages, the performing arts, rituals, social practices,
and indigenous knowledge of various social groups were not balanced,
and in some cases, it was actively discouraged. South Africa emerges
from centuries of a political climate that ensured that social groups were
hierarchically graded and that some had heritage that was not freely
appreciated and promoted. For example, a false impression was created
that traditional dress code and traditional dances of certain social groups
were backward and clashed with colonially adopted religions such as
Christianity. Indigenous foods, the processing of which included certain
techniques, are disappearing due to industrialisation and neglect.
1.1.2. As a result of this history, one of South Africa’s main problems is lack of
social cohesion.
The manifestation of the problem of lack of social
cohesion is seen in incidents of racism, xenophobia, crime, corruption,
and in some cases, lack of ethics and care in institutional and public
service. In addition, absence of social cohesion manifests itself in terms
of lack of appreciation for cultural diversity. It also manifests itself in the
growing socio-economic disparities. This is because apartheid managed
to integrate issues of culture and economic status in grading social
8
groups. While the historical legacy of socio-economic imbalances is being
addressed through government programmes, there is a need to liberate
the potential for South Africans to celebrate their mutual social existence
by safeguarding their heritage and celebrating their equal entitlement to it.
1.1.3. The 2003 UNESCO Convention for the Safeguarding of the Intangible
Cultural Heritage, which South Africa has ratified, sees living heritage as
“manifested inter alia in the following domains”:
a) Oral traditions and expressions, including language as a vehicle of
the intangible cultural heritage
b) Performing arts
c) Social practices, rituals, and festive events
d) Knowledge and practices concerning nature and the universe
e) Traditional craftsmanship1
1.1.4. In South Africa, living heritage has significant social and economic value.
The importance of living heritage, including popular memory, was
identified during the anti-apartheid struggle as an important counterpart to
the celebration of colonial buildings and artefacts, which were seen as the
main heritage resource. Under apartheid and colonialism, much of the
indigenous living heritage was marginalised and even demonised. The
living heritage of people indigenous to Africa, and of slaves brought to this
country, was affected by dramatic changes in land ownership, livelihoods,
language use, and social structure.
In democratising the heritage
landscape after 1994, it has thus been very important to recognise the
significance of living heritage and to safeguard it for future generations.
1.2.
1
Challenges confronting living heritage management
2003 Convention, article 2, paragraph 2.
9
1.2.1. There are historical challenges within which the policy process has taken
place and that it needs to address.
It is important for these to be
articulated in this policy in order to contextualise the interventions
proposed by this policy. These challenges are:
•
the artificial separation of tangible and intangible (living) heritage;
•
the legacy of unequal knowledge systems;
•
the understanding of human rights and equality; and
•
potential misinterpretation of “safeguarding” as meaning “stagnation”.
The artificial separation of tangible and living heritage
1.2.2. Living heritage cannot be abstracted from tangible heritage. Therefore,
some of the institutional challenges in South Africa are related to the
linkages between institutions that deal with tangible heritage and those
that deal with living heritage in a manner that still leaves communities that
are served clear of various institutional mandates. South Africa needs to
tailor-make its model, partly recognising and adapting the roles of current
agencies and institutions of heritage.
Until this policy process, living
heritage associated with heritage objects and places was protected under
the NHRA of 1999, but this does not include other forms of living heritage.
The legacy of unequal knowledge systems
1.2.3. South Africa has undergone centuries of both the marginalisation of
indigenous knowledge and greater promotion of positivism as a mode of
knowledge reception. Positivism is reliance mainly on the seen and the
tangible objects in receiving information. Since some of the living heritage
involves other knowledge systems where this “objective” orientation is not
the only manner of understanding reality, a challenge exists in crosscommunication on why certain aspects of living heritage that are not seen
as “objective” are important. Thus, it is difficult for some to understand the
10
African cultural attitudes towards the unborn and the departed, and rituals
related to these. Hence, the continued contestation in the minds of some
people between perceived rights of women in the choice of abortion, on
the one hand, and the perceived right to life of the foetus, on the other
hand.
1.2.4. Over centuries of colonialism, South Africa has seen certain groups
associating themselves more with objectivity and associating other groups
with superstition. This has had a double effect of marginalisation: some
communities have been alienated from objectivity and scientific heritage,
while, at the same time, some aspects of their heritage that are not
“objective” knowledge (such as the need for, and effect of, rituals) have
been devalued.
There is, therefore, a need for redress in terms of
recognising objective and subjective elements in all knowledge systems
and restoring integrity in their cultural logic, while encouraging alignment
with human rights policy instruments, nationally and internationally. The
challenge is to avoid association of whole cultures with superstition or
subjective knowledge and to avoid association of only certain social
groups with scientific heritage.
The understanding of human rights and equality
1.2.5. There is a challenge related to the alignment of cultural practices with the
Bill of Rights (as in practices such as “virginity testing”, traditional
leadership, and polygamy, for instance).
individual.
Westernisation prioritises the
The popular human rights discourse also prioritises the
individual. Some social groups in the African tradition see the social unit
as bigger than the individual. This does not mean that the African setting
provides no recognition of the individual, but in the African tradition,
“community” encapsulates “the individual” in specific ways that define his
or her status in relation to various situations. The status of children and
11
their capacity for decision-making are variable in different communities.
Notions of respect impose some prescriptions of social inequality between
adults and children. This does not necessarily clash with human rights.
However, is difficult to establish the boundaries of the level of choice and
discretion in decision-making that should be universally given to children.
At the same time, human rights must be asserted so as to protect against
abuse of “respect” in the relations between people of all ages.
Potential misinterpretation of “safeguarding” as meaning “stagnation”
1.2.6. It is a challenge to ensure that safeguarding heritage is not interpreted as
making heritage rigid or preventing socio-cultural change.
Protection,
promotion, and transmission of heritage must be done in ways that enable
communities to practise and promote their heritage in a changing
environment, not as imposed rigid principles. Protection, promotion, and
transmission must be means of legitimising diversity and continuity of
heritage rather than of promoting modernity, stagnation, or a singular way
of performing social practices. There is a need to balance safeguarding,
on the one hand, with the dynamism of heritage, on the other hand.
Therefore, policy on living heritage at various levels of government must
involve non-prevention of social change clauses.
1.2.7. The NHRA states, “Heritage resources … must be carefully managed to
ensure their survival” because they are “valuable, finite, non-renewable
and irreplaceable”2. Living heritage is, indeed, valuable and irreplaceable
in the sense that it is rooted in the history and identity of a group or
community, but one of the specific strengths of living heritage is that it is
constantly being reproduced, developed, and renewed by that group or
community who are bearers of the living heritage. Safeguarding living
heritage, therefore, does not mean preventing change or “freezing” it, but
2
Act 25 of 1999, section 5(1)(a).
12
encouraging continued practice and identification with it by bearer
communities or groups. It also means safeguarding the conditions under
which the living heritage is practised, for example, by ensuring sustainable
supplies of natural resources required for its practice or negotiating
continued access to sites that are commonly used for festivals.
1.3.
The agenda for living heritage policy in South Africa
1.3.1. There are two important sides to the role of living heritage in the South
African society.
The first is the safeguarding of living heritage as a
valuable resource for future generations. The second is the achievement
of social cohesion. Sustaining and promoting South African forms of living
heritage can help promote a positive African identity within a globalising
world.
It will also address tensions between tradition and modernity.
Living heritage provides people with a sense of identity and continuity
within communities. Understanding common features of cultural traditions
across South Africa can also foster national unity and pride, while
maintaining respect for human rights. Living heritage based on the African
philosophy of ubuntu can promote a sense of common responsibility.
1.3.2. Ubuntu is a social philosophy that promotes an obligation of humans
towards one another’s welfare, while taking responsibility for the
environment. It is recognition of the significance of each and every human
life, the need for humans to take care of one another as social beings, and
the need to take care of the environment that surrounds them. Often
phrased as a belief that motho ke motho ka batho (“a person is a person
through others”), it emphasises that humanity is not simply biological, but
largely a product of socialisation and active promotion of good social
values. It enshrines communal responsibility for human rights and human
welfare.
As an inclusive social philosophy, ubuntu is a national living
heritage element that will be instrumental in establishing and encouraging
13
social cohesion in South Africa.
Together with appreciation of other
elements of living heritage such as the performing arts and languages,
ubuntu promotes a balance between diversity and affinity between fellow
humans.
1.3.3. Regardless of the colonial onslaught on living heritage, local communities
have been managing their changing living heritage effectively for
generations – the grandmother telling stories to young people around the
fire, the potter making pots according to ancient patterns, the kwaito artist
performing
for
the
youth,
old
ceremonies
(for
example,
Diwali
celebrations), and new ceremonies and honours (such as national orders)
are performed. This valuable heritage needs to be actively safeguarded
and encouraged.
1.3.4. Safeguarding living heritage depends on people continuing to enjoy and
practise their living heritage.
According to the 2003 Convention,
safeguarding means “measures aimed at ensuring the viability of the
intangible cultural heritage, including the identification, documentation,
research, preservation, protection, promotion, enhancement, transmission,
particularly through formal and non-informal education, as well as the
revitalization of the various aspects of such heritage”3.
1.3.5. In the context of South African history, the role of the state is to help
recognise and celebrate the value of living heritage practices by ensuring
that:
•
processes are created to help people to record their heritage in order
to identify and safeguard its value to communities;
•
3
common interests are protected within a democratic state;
2003 UNESCO Convention, article 2.
14
•
people contribute innovatively to industries (in areas such as medicine)
and to tourism, using IKS for innovation;
•
people contribute to sustainable economic development and social
cohesion and communities continue to celebrate their heritage;
•
people are afforded proper coordination of living heritage in South
Africa and in relation with other countries; and
•
community participation is integral to the management of living
heritage.
1.3.6. The 2003 UNESCO Convention encourages countries to think about
criteria that will promote equity in auditing and promotion of heritage.
While the constitutional framework as well as the convention enshrines the
human rights paradigm, the context of continual negotiation of alignment
with socio-cultural rights must not be forgotten.
By recognition of the
South African context of historical imbalances in recognition of heritage,
this periodically reviewable policy serves as a framework guiding South
Africa’s direction in management of living heritage.
1.4.
Community participation
1.4.1. Community participation is an important principle in the safeguarding of
living heritage. The 2003 Convention recognises community participation
as an integral part of the management of this heritage.
This policy
framework recognises that living heritage is inalienable from communities
in which it is living.
Therefore, as a policy, it enables what is
fundamentally driven by communities. The policy thus emphasises the
importance of community participation as well as underscores the
importance of equity in human rights and cultural rights as has been
discussed.
In the context where various governmental and non-
governmental organisations are facilitating the safeguarding of heritage,
community participation must be evident in those facilitated processes.
15
1.4.2. Those agencies must:
•
seek active consent and involvement from the bearer group or
community in all stages of safeguarding living heritage;
•
when conducting research, solicit active participation from the bearer
group or community to ensure that the outcome is rooted in the
historical practice of bearer groups or communities and, if it has
commercial orientation, that its sale to outsiders is not detrimental to
the safeguarding of the living heritage or sustainable development;
•
consult with communities and human rights experts to ensure that the
living heritage practice or its use within the commercial framework
complies with the requirements of human and cultural rights;
•
ensure that profits or benefits made by “a living heritage project” are
deployed to the general benefit of the bearer group or community;
•
uphold respect for human rights, research ethics, as well as cultural
rights in their practice as facilitators; and
•
promote social cohesion and good socio-cultural values as a priority
mutually shared by facilitators of heritage safeguarding and bearer
communities.
1.4.3. In terms of community benefits, this policy on living heritage:
•
underscores the importance of community involvement and initiative in
safeguarding living heritage;
•
enables South Africans to discuss the logic of their living heritage
against the backdrop of human rights;
•
promotes equality of communities’ and individuals’ entitlement to their
living heritage, thus creating scope for redress and equity on living
heritage;
•
promotes
living
heritage
that
encourages
empowerment
of
communities and unity of the South African nation, thus promoting
social cohesion; as well as
16
•
allows for negotiation and promotion of living heritage shared with
neighbouring countries.
1.4.4. One of the main strengths of the South African constitutional framework is
the value attached to consultation in both policy development and
implementation.
Therefore, in the spirit of both the 2003 UNESCO
Convention and the South African Constitution, consultations are
obligatory. This policy framework is sensitive to questions that could arise
out of a top-down approach in the inventorying and documentation of
living heritage. It is also aware and conscious of disparities that exist in
the arts, culture, and heritage sector, particularly at local government
level, where most municipalities do not always have capacity and
resources.
Because municipalities and provinces are closer to
communities than the national government, their collaboration, input, and
guidance are mandatory. To this end in the entire safeguarding process
starting with the inventorying process, which is described in Chapter 4, the
DAC and the National Heritage Council (NHC) are bound, at all times, to
engage relevant stakeholders.
17
Chapter 2
Scope of Application and Definitions
2.1.
Purpose
2.1.1. This policy framework was written in response to the need identified by the
Department of Arts and Culture (DAC) to create national policy on living
heritage, also known as intangible cultural heritage (ICH). South Africa’s
living heritage, as in other parts of the world, is facing tremendous
challenges. Most elements of living heritage are under threat of extinction
due
to
neglect,
modernisation,
urbanisation,
globalisation,
and
environmental degradation. This national policy framework is an attempt
to arrest continuing marginalisation of this important heritage. It is also
aimed at affirming cultural diversity and mutual social existence. Living
heritage is at the centre of people’s culture and identity; it is important to
provide space for its continued existence and practice in the South African
nation. In recognition of the significance of this heritage, South Africa has
ratified the 2003 UNESCO Convention. This will lead to the exchange of
international best practice as well as harmonisation of norms and
standards in the safeguarding of living heritage. It is also the objective of
the policy to encourage regional collaboration on issues of living heritage.
2.1.2. South Africa has various initiatives on living heritage that are located in
various sectors of government because they link to mandates of different
government departments. Some sectors have promulgated policies that,
in part, impact on living heritage. There is thus a need for an overarching
policy framework that coordinates these initiatives and policies, setting
standards on management of living heritage for the country.
2.1.3. This policy framework, therefore, aims at:
18
•
empowering communities and individuals in safeguarding their
heritage;
•
recognising the role played by various stakeholders (including
communities and civil society organisations) towards living heritage;
•
providing scope for the government to facilitate and monitor the
identification and safeguarding of living heritage;
•
providing a framework for social cohesion in South Africa;
•
providing for a framework of cultural diplomacy, enabling living heritage
to be shared across national borders; and
•
providing a mandate to the DAC to set norms and standards on living
heritage management throughout South Africa.
2.2.
Defining “living heritage”
2.2.1. In terms of the 2003 UNESCO Convention:
The
“intangible
cultural
heritage”
means
the
practices,
representations, expression, knowledge, skills – as well as the
instruments, objects, artefacts and cultural spaces associated
therewith – that communities, groups and, in some cases, individuals
recognize as part of their cultural heritage. This intangible cultural
heritage, transmitted from generation to generation, is constantly
recreated by communities and groups in response to their
environment, their interaction with nature and their history, and
provides them with a sense of identity and continuity, thus promoting
respect for cultural diversity and human creativity. For the purposes
of [the] Convention, consideration will be given solely to such
intangible cultural heritage as is compatible with international human
rights instruments, as well as with the requirements of mutual respect
19
among communities, groups and individuals, and of sustainable
development.4
2.2.2. This definition of intangible cultural heritage has been adopted in this
policy framework, as it encapsulates issues that have been identified as
part of living heritage in South Africa. However, the term “living heritage”
is preferred in the context of this policy.
“Living heritage” refers to
intangible cultural heritage as defined above, with more emphasis on
dynamism of culture and association of this heritage with both cultural
continuity and social meaning. This is important in the context of South
Africa where discriminatory practices and historical imbalances with
respect to living heritage were effected through association of certain
cultures with backward orientation, while others were associated more
with progressive orientation.
2.2.3. The term “living heritage” thus serves to emphasise the continuity of
heritage that was actively discouraged during colonialism and apartheid
and through missionary work. It places emphasis on both continuity of
what was suppressed and the formulation of a new national identity.
Living heritage must not be seen as merely safeguarding the past, but it
must be seen as safeguarding the logic of continuity of what all
communities or social groups regard as their valuable heritage, shared or
exclusive.
2.2.4. “Living heritage” has also been used in other policies within South Africa.
The Arts and Culture White Paper of 1996 argues that “[a]ttention to living
heritage is of paramount importance for the reconstruction and
development process in South Africa. Means must be found to enable
song, dance, story-telling and oral history to be permanently recorded and
4
2003 UNESCO Convention on Safeguarding Intangible Heritage, article 2, paragraph 1.
20
conserved in formal heritage structure”5.
The National Heritage
Resources Act (NHRA) defines heritage resources in a way that also
makes reference to living heritage. According to it, heritage resources
include “places to which oral traditions are attached or which are
associated with living heritage”6.
2.3.
Constitutional mandate on arts and culture
2.3.1 The Constitution allocates various functional domains to one or more
spheres.
Within the context of culture and related matters, four such
concurrent functional domains are relevant:
•
Culture is a functional area of concurrent national and provincial
legislative competence7.
•
Indigenous law and customary law are subject to Chapter 12 of the
Constitution.
•
The provisions of the Constitution expressly confer language and
regulation
of
official
languages
on
the
provincial
legislative
competence.
•
Traditional leadership is subject to Chapter 12 of the Constitution.
2.3.2. In respect of these concurrent functional domains, the National Executive
is empowered by the Constitution to formulate national framework policy
and to implement national framework legislation; in addition, the national
legislature is enabled to enact national framework legislation. The roles of
provincial executives and provincial legislatures, respectively, are to
formulate a detailed policy framework and implement such framework and
detailed provincial legislation. Such detailed provincial legislation may be
enacted by the provincial legislature concerned. These province-specific
5
Arts and Culture White Paper, 1996, Chapter 5, article 2.
Act 25 of 1999, sections 1 and 2.
7
Schedule 4, Part A.
6
21
detailed policies and legislation must be aligned with the national
framework policy and legislation.
2.3.3. No specific matters relating to culture are allocated to local government in
terms of the Constitution8.
However, the Constitution provides that
municipalities may administer any other matter assigned to them by
national or provincial legislation (and this may include aspects relating to
cultural matters)9. In addition, the national and provincial governments
must assign to a municipality (by agreement and subject to any
conditions) the administration of any matter of any concurrent function or
any exclusive provincial function that necessarily relates to local
government if:
•
those functions can best be effected locally; and
•
municipalities have the capacity to administer them.
2.3.4. While national and provincial coordination is important, living heritage
can best be administered locally. Community participation cannot be
a one-way consultation on matters of living heritage. Living heritage
is located within communities. Thus, the involvement of the sphere
of local government in facilitating the management of living heritage
is imperative.
2.4.
Intervention of this policy
Intervention within South Africa
2.4.1. Since the South African Constitution enshrines both cultural group rights
and human rights, the country is continuously negotiating alignment of
these rights.
8
9
Living heritage is located in this space of negotiated
RSA Constitution, Schedule 4, Part B and Schedule 5, Part B.
RSA Constitution, section 156(1)(b).
22
alignment.
Institutions such as the SA Human Rights Commission
(SAHRC), Culture, Religion, and Languages Commission (CRL), and the
Pan South African Language Board (PanSALB) were created in terms of
the Constitution in order to constantly monitor and intervene in that
process of alignment as well as to deal with specific cases of
misalignment of practice with statutory obligations to human rights and
cultural rights.
2.4.2. It is clear that the South African Constitution deals with both the need for
equality and redress of previous imbalances, particularly with regard to
issues of heritage. This is clear in its focus on languages quite early in the
Constitution (its Chapter 1) where it deals with its founding provisions.
After citing the official languages, the Constitution says:
"Recognizing the historically diminished use and status of the
indigenous languages of our people, the state must take
practical and positive measures to elevate the status and
advance the use of these languages"10.
2.4.3. This early attention to languages in the Constitution symbolises its
concern for redress regarding living heritage. The founding of PanSALB
and the articulation of its mandate to be inclusive and redressive in
dealing with languages show the Constitution’s mission to be redressive
and equitable regarding living heritage11.
2.4.4. In the Constitution’s treatment of living heritage, it is clear that while there
is recognition of the current times as a historical moment to redress
previous social imbalances, this is balanced very carefully with equality of
human rights. This informs the Constitution’s treatment of elements that
are broadly cited by the 2003 UNESCO Convention as “knowledge and
10
11
Constitution, 1996, section 6(2).
Constitution, 1996, section 6(5).
23
practices concerning nature and universe”. The Constitution’s Chapter 2 –
the Bill of Rights – deals with them as “religion, belief and opinion”. It
gives people “the right to freedom of conscience, religion, thought, belief
and opinion” and a choice of following particular traditions in conducting
ceremonies such as marriages, while balancing this with the need to
conduct religious observances on an equitable basis and maintain the
voluntary nature of participation12.
2.4.5. The need for alignment of cultural rights with human rights is captured
explicitly in section 30 of the Constitution: “Everyone has the right to use
the language and to participate in the cultural life of their choice, but no
one exercising these rights may do so in a manner inconsistent with any
provision of the Bill of Rights.” This task of human and cultural rights
alignment confronts challenges at practical level as debates continue on
certain cultural practices and rituals (such as “virginity testing”,
circumcision) and cultural institutions (such as traditional leadership) that
are part of the South African living heritage. As has been stated, the
context of diversity and continuous negotiation of social values
underpinned by the Constitution must be recognised in the South African
context. This policy framework enables that constant negotiation, while
enshrining equity in human rights and entitlement to cultural rights. The
policy, therefore, addresses the need for both safeguarding of living
heritage and promotion of social cohesion in South Africa.
Intervention within broader policy context
2.4.6. This policy also affirms South Africa’s commitment to international
conventions and protocols that promote international coordination on
matters of culture and heritage. These are discussed in this policy in
Chapter 7 where issues of cultural diplomacy are outlined. The objective
12
Constitution, 1996, section 15.
24
of this alignment is to promote social interaction informed by human rights
and mutual respect of peoples of different nationalities.
2.4.7. Within South Africa, there is also a necessity to ensure systematic
monitoring of culture and heritage issues within the government.
Intergovernmental collaboration must include all the levels of government
from local government to the roles of ministers and MECs (MinMEC) as
well as technical committees (TIC) in promoting living heritage. South
African living heritage flourishes and finds expression not only nationally,
but also in provinces and local authorities.
MinMEC and TICs are
important governmental institutions that ensure implementation of policies.
An active role must be played by these structures in the implementation of
this policy and taking further measures towards promotion and
safeguarding of South African living heritage.
2.5.
Resource provisions for living heritage
2.5.1. Government financial support to living heritage has been a serious
challenge since the advent of democracy. In order for the safeguarding of
living heritage to be feasible, adequate resources have to be made
available. To this end, all spheres of government, not only national, must
set aside financial resources for the safeguarding of living heritage present
within their jurisdiction. In order to correct past mistakes where spheres of
government used money intended for arts, culture, and heritage on other
costs, communities must be given the right to inspect budgetary allocation
for living heritage.
2.5.2. All spheres of government are encouraged to critically look at their
resources for arts, culture, and heritage, particularly as they pertain to
living heritage. Living heritage is an integral part of people’s identities.
Given the challenges of social cohesion and the development of a South
25
African identity, it is important that elements that would promote a sense
of a national identity are promoted.
This can only come about when
people see attention being given to their cultural issues on national,
provincial, and local platforms.
Therefore, a holistic and seamless
approach needs to be adopted and centrally driven through the NHC and
the National Inventory Office. The National Council of Provinces must be
involved in setting up financial models for provincial attention and financial
support to living heritage.
26
Chapter 3
The Policy Process
3.1.
The White Paper on Arts, Culture, and Heritage, 1996, says that “The
Ministry and the National Heritage Council will establish a national
initiative to facilitate and empower the development of living heritage
projects in provinces and local communities”. The White Paper further
says that “The aim is to suffuse institutions responsible for the promotion
and conservation of our cultural heritage with the full range and wealth of
South African Customs”. Subsequent legislation that emanated from the
White Paper such as the National Heritage Resources Act of 1999 and the
NHRA gave the South African Heritage Resources Agency (SAHRA) and
the NHC, respectively, the mandate to protect, preserve, and promote
South African living heritage.
3.2.
In the course of implementing the above-mentioned Acts, it became
obvious to the DAC that a legislative pronouncement alone without a
detailed policy framework for the safeguarding of South African living
heritage was not achieving the intended results. Further, stakeholders of
the department, in particular living heritage practitioners, were beginning
to question the department’s commitment to transformation due to the
continued marginalisation of this heritage, especially when it came to
budgetary
allocation.
Meanwhile,
internationally,
the
UNESCO
Convention on ICH was adopted in 2003. This convention provides norms
and standards for safeguarding living heritage at both international and
national levels.
3.3.
Nationally, the absence of a national policy framework meant that
government supported ad hoc and uncoordinated living heritage projects.
27
This was fraught with many limitations such as absence of medium and
long-term strategies to sustainably develop the sector. In view of these
shortcomings, the Minister of Arts and Culture, Dr Pallo Jordan, advertised
a call for nomination of experts and practitioners to sit on a national panel
that would draft a national policy framework on living heritage. Thirty-six
nominations were received from people throughout the country.
A
committee was subsequently appointment by the Director-General to
evaluate and make recommendations to the minister.
Thirteen panel
members were approved and ratified by the minister. The panel consisted
of members representing a range of expertise, including traditional
healing, academic analysis of heritage, history, and other theme-specific
expertise. The panel first met in June 2007, a meeting at which the DAC
provided them with terms of reference and a scope of their work. The
panel, in collaboration with the Ministry, developed and agreed on
methodology of how the panel was to perform its task. Panel members
were requested to select themes of living heritage on which they held
expertise and to do policy-related research on these.
3.4.
Members had to present findings on their research themes to the panel.
The themes that panel members worked on were ubuntu, oral history,
performances, rituals, popular memory, skills and techniques, indigenous
knowledge systems, a holistic approach to nature, society and social
relationships, and cultural traditions. Most of these were taken from the
2003 UNESCO Convention on ICH, while other themes looked at social
challenges that confronted the South Africa nation such as social cohesion
and national identity. The modus operandi was that, in the end, policy
proposals would be extracted from research themes for inclusion in the
policy framework.
3.5.
As experts and practitioners, the panel members were to source already
available data on these.
This was to be supplemented by targeted
28
interviews with other practitioners and experts on living heritage.
Literature review was a major part of the exercise. Two panel members
also went to Japan in November 2007 on a fact-finding mission. The
purpose of the visit was to study Japanese practice as a comparative case
in the safeguarding and promotion of living heritage. Their mission was to
examine institutional arrangements, funding models, integration of living
heritage with education, and economic uses of living heritage, among
other things. The aim was to study the Japanese model not in order to
acquire it for the South African context, but to compare and learn from the
Japanese experience and their logic of framing their management of living
heritage in a particular manner.
3.6.
Two panel members were appointed as report consolidators. Their task
was to extract and consolidate policy proposals from a variety of thematic
research.
While efforts were made to develop evidence-based policy,
time and resources did not allow for detailed primary research.
Nonetheless, the panel made some key policy proposals, addressing key
challenges as contained in their terms of reference.
3.7.
Panel workshop discussions provided useful insights into the nature and
dynamics of South African living heritage.
These insights were
complemented by outcomes of a national consultative workshop on the
ratification of the 2003 UNESCO Convention.
The workshop was
attended by a range of stakeholders, including the Portfolio Committee on
Arts and Culture, Contralesa, UNESCO, traditional healers, traditional
leaders,
non-governmental
organisations,
community-based
organisations, and other spheres of government.
3.8.
The workshop was unanimous that the DAC should ratify the 2003
UNESCO Convention on ICH. It encouraged the department to expedite a
process of developing a national framework on living heritage.
Panel
29
members were also invited and encouraged to attend conferences on
living heritage. These included the UNESCO capacity building workshop
for the SADC and the 2008 South African Museums Association
conference, whose theme was “sacred and secret knowledge”.
3.9.
This national policy framework is aimed at affirming aspects of heritage
that have been marginalised for many years. It is also about deepening
transformation within heritage by bringing into the centre a heritage that
has been considered peripheral in the last five hundred years and forging
social cohesion across South Africa.
It is founded on a principle of
partnership with bearer communities. Public consultations and community
participation will, therefore, be an integral part of establishment, review,
and continuous enactment of this policy.
30
Chapter 4
Identification and Documentation of Living Heritage
4.1.
The significance of identification and documentation
4.1.1. This policy guides identification and documentation of living heritage in a
manner that recognises that living heritage is rooted in communities.
Tangible heritage has elaborate processes for its documentation. The
World Heritage Convention of 1972 has a register of heritage sites of
outstanding universal value. The NHRA of 1999 also provides categories
of heritage of significance.
It makes provision for national heritage,
provincial heritage, and local heritage. This policy outlines the processes
of identification and documentation for living heritage.
4.1.2. The 2003 UNESCO Convention ICH does not provide for hierarchies in
recognition of living heritage. Instead of heritage of outstanding universal
value as articulated in the 1972 Convention, it makes provision for two
lists, namely, a “representative list of the ICH of humanity” and a “list of
Intangible Cultural Heritage in need of urgent safeguarding”.
This
approach is partly due to the sensitivity of living heritage, particularly as it
is intractably linked to issues of identity. It is a horizontal rather than
vertical approach. In other words, it is premised on the notion of equality
of living cultures. This is in line with the South African Constitution, which
recognises cultural diversity.
4.1.3. An inventory of living heritage such as a multimedia database or a
publication is a systematic process of identifying and defining living
heritage. According to the convention, “each state party shall draw up and
regularly update one or more inventories of ICH present in its territory”13.
This must be recognised by the communities, groups or, where
13
UNESCO Convention, article 12.
31
appropriate, individuals concerned as belonging to their cultural heritage
and must be identified and defined with their participation.
4.1.4. Identification
and
documentation
are
critical
processes
towards
establishing reservoirs of information and knowledge on living heritage.
Identification and storage (that is, documentation) are the basis for
preservation and continuity, as is reflected even in some of the
authoritative texts of humankind (such as the Bible and the Koran).
Besides scripture, such “documents” took the form of rock paintings in
other social contexts.
Documentation is an important feature of both
knowledge production and the knowledge economy. Language can also
be regarded as a form of documentation, as it holds history through
proverbs and idioms.
4.1.5. Identification and documentation ensure that knowledge about an element
is recorded, preserved, and protected for a range of reasons. It could be
for knowledge and knowledge’s sake, documentation for research
purposes, and knowledge production. One thing about identification and
documentation is that, if correctly done, it could deepen the understanding
of an element. Once documented, it also means that the evolutionary
change and disturbance of an element can be continuously monitored and
evaluated.
In
the
twenty-first
century,
this
identification
and
documentation can take multiple forms. One form of documenting South
African living heritage was done by missionaries and colonialists. The
colonial and imperial governments were at the forefront of collecting
information about indigenous populations. However, the key motivation
for this collation was to gather information that would assist in the
subordination and governance of indigenous populations.
4.1.6. Identification and documentation are critical aspects in the safeguarding of
South African living heritage. Identification is critical to defining heritage
32
for the purposes of inventorying. Therefore, criteria for identification need
to be as clear and explicit as possible. Identification is also the first step in
the process of safeguarding.
Once a living heritage element is
communally identified, the element will be part of the process of
documentation, protection, and transmission.
4.2.
Archival sources of South African living heritage
4.2.1. Throughout
the
country,
missionaries,
anthropologists
and
researchers collected information about local communities.
gathered important information about local populations.
collected included living heritage.
other
They
The research
Missionaries and colonialists saw
African cultural practices as one of the hindrances to the civilisation of
Africans; hence, the Africans were encouraged and even coerced to
abandon their cultural practices.
Thus, incidentally, records of
missionaries captured cultural elements that may have disappeared in the
last 500 years.
4.2.2. After the missionaries, the establishment of universities meant that most of
the research would be done by them.
Universities such as the
Universities of the Witwatersrand, Cape Town, and KwaZulu-Natal
established Anthropology Departments that did a lot of ethnographic work.
These universities retain rich collections in folklore, performances, etc.
While there is some sense of South African living heritage, the problem is
that research and documentation are dispersed. There is no sense of a
coherent system of documentation for safeguarding, let alone promotion.
Communities continue to practice their cultural practices with limited
support from government. In terms of the 2003 UNESCO Convention on
ICH, state parties are obliged to keep inventories of living heritage within
their borders.
33
4.2.3. In the 2003 Convention, research and documentation should be done with
the widest consultation of communities that practise living heritage. In the
context of dispersed records, the first objective of the policy is to do an
audit of critical documentation of records of living heritage residing at
South African universities and other institutions. This would be followed
up by a memorandum of understanding on the continued safeguarding of
those records between these universities and the National Heritage
Council (NHC).
4.2.4. These records would constitute part of the historical research that will
assist in the documentation and inventorying of living heritage.
Of
particular importance are the integrity and dynamic change of living
heritage elements. The objective is not necessarily for the research to
confirm existing cultural practices and elements, but where applicable, for
appropriate research to correct distortions. The role of the NHC in this
regard is to establish a credible database of living heritage research at
South African universities and establish a focal point for facilitating access
to such living heritage.
In line with the ideals of equality and
representativity that the Constitution and the convention promote, the DAC
and NHC will ensure that all cultural practices of South African
communities are equitably funded and promoted. Currently and subject to
review, it is suggested that in order to redress imbalances resulting from
the historical privileging of tangible heritage, forty per cent of the
department’s funding budget and that of the NHC be dedicated to funding
living heritage in the first five years of the implementation of this policy. In
those years, the National Ministry should develop an appropriate funding
model for living heritage.
4.3.
Inventorying living heritage
34
4.3.1. The 2003 UNESCO Convention makes provision for each state party to
“draw up in a manner geared to its own situation, one or more inventories
of the Intangible cultural Heritage present in its territory”.
These
inventories shall be regularly updated. South Africa has a rich and diverse
heritage that is constitutionally protected.
This policy starts from the
premise that living heritage comes in multiple forms and is manifested
through various mediums. It is proposed that, as a basis for solicitation of
living heritage from communities, national inventories be done on:
•
orality and performances − incorporating dance and music;
•
rituals and festivals;
•
memory;
•
skills and techniques;
•
indigenous knowledge systems;
•
cultural traditions;
•
holistic approach to nature; and
•
society/social relationships/ubuntu.
4.3.2. This is not meant to be exhaustive, but a beginning in mapping out the
South African living heritage landscape. Consenting communities must
also state their domains of living heritage. In the spirit of the South African
Constitution and the 2003 UNESCO Convention, all South African
communities must participate in the audit to ensure that, after five years
from the implementation of this policy, South Africa has a representative
inventory of living heritage.
The inventory will be arrived at after the
broadest consultation with relevant stakeholders, mainly communities,
non-governmental organisations, and researchers.
In the short and
medium term, in order to expedite listing on both the representative and
endangered lists of UNESCO, communities will be requested to prioritise
living heritage that they consider an important part of their identity.
35
4.3.3. The inventories will be continuously updated after every ten years. It will
be the responsibility of the DAC to update these inventories. Before any
process on inventorying, the department will advertise in all South African
languages the intention to do so and request the participation,
involvement, and input of all cultural communities.
In an effort to
harmonise participation by a range of stakeholders, the department and all
spheres of government will encourage the establishment and support of
cultural organisations that are at the forefront of safeguarding South
African living heritage.
4.3.4. The inventory is aimed at existing living heritage that is being practised in
South Africa. Living heritage that is revived by communities as well as
endangered living heritage will also be inventoried. The inventory shall
not contain living heritage that promotes discriminatory practices or
contradicts the South African Constitution and the Bill of Rights.
4.3.5. Due to the history of apartheid and the divisions that it created and
fostered among South African communities, this policy proposes an
inventory/inventories that will be domain determined. It does not impose a
regional or ethnic orientation.
This is aimed at encouraging cultural
diversity and not further polarised communities along ethnic and regional
lines. Communities will be given an opportunity to register elements of
their living heritage. Communities will also choose to list in all, a few, or
none of the domains. The registers will be open-ended to provide ample
space for communities, practitioners, and non-governmental organisations
to continuously change and add or subtract as they see fit. If the names
of the domains do not capture the communities’ living heritage,
communities are encouraged to suggest domains that, in their languages
and context, would be the most appropriate.
36
4.3.6. It is a fact that certain practices, particularly rituals and performances, are
context bound and secrecy based.
This policy acknowledges and
respects this, but maintains that it is in the best interest of those practices
to be documented. This could be done by practitioners themselves. They
would also be at liberty to choose appropriate methods of documentation.
Ways and means would have to be found by practitioners with the
assistance
of
relevant
documentary
institutions
through
which
documentation would not necessarily compromise the secrecy and
sacredness of living heritage elements.
4.4.
The National Inventory Office
4.4.1. Given the magnitude of this task, and limited existing capacity in the DAC,
an inventorying unit called the National Inventory Office (NIO) shall be
created in the Ministry of Arts and Culture’s Heritage Branch. The core
mandate of the unit will be the management of the inventory.
The
inventory unit will also be the depository of all living heritage inventories.
The National Inventory Office shall work with all spheres of government to
develop inventories of South African living heritage, in particular with local
government. To this end, the department will lobby the Department of
Provincial and Local Government, SALGA, and traditional authorities in an
effort to ensure that inventories are arrived at through participative and
consultative processes.
In the medium and long term, living heritage
inventories should be part of the planning process and inform strategic
plans of local government.
4.4.2. In collaboration with stakeholders, the National Inventory Office will
develop a timetable for audits, their review, and safeguarding plans for
endangered living heritage. The unit will be a focal point where other
spheres of government can be supported when they embark on their
37
inventories. It will also play a supportive role to the National Heritage
Council in facilitating access to living heritage inventories and registers.
4.5.
The inventory and the national lists
4.5.1. The national inventory on living heritage would be a broad national
database, where South African cultural elements would be listed.
Elements would have gone through an elaborate process of consultations
and confirmation before they are listed in the national inventory.
4.5.2. Linked to the process of national inventorying, communities will prioritise
living heritage to be on both the national and tentative lists. It is obligatory
that the national list is representative. Only living heritage elements on the
national list can be inscribed on the tentative list. The tentative list will be
made up of living heritage elements that are ready to be inscribed on
UNESCO’s
representative
list
and
heritage
in
need
of
urgent
safeguarding.
4.5.3. Apart from national databases and registers of living heritage, books,
journals, and other media such as audio-visuals and documentaries would
be employed to promote living heritage. Care would be taken to ensure
that the current situation of distortions and misrepresentations is
addressed.
Community practitioners, non-governmental organisations,
and all spheres of government must be vigilant and guard against these.
In particular, the National Inventory Office will annually publish a list of
living heritage to be listed on both UNESCO registers. The purpose of this
is again to solicit further input from stakeholders.
4.6. National Listing Committee
38
4.6.1. In light of the magnitude of South African living heritage, a national
committee will be established by the minister to evaluate and approve the
listing of South African living heritage on the national list.
Like the
inventory, the national list will be managed by the National Inventory
Office. In order to ensure geographic and national parity, the minister will
have the final say on whether an element or elements are listed. The
committee will have a lifespan of a council board as in the department’s
statutory bodies. It will comprise of experts, practitioners, and community
cultural activists. The committee will not make a decision without the input
of the relevant living heritage practitioners or communities.
4.6.2. The committee will only facilitate the process; the communities themselves
would have a significant role in determining whether an element is listed
on a tentative list or remains in the national inventory.
In the main,
because both processes are consultation driven, it should not be difficult
for an inventoried living heritage to be transferred to the tentative list.
4.7.
Criteria for listing
The national list
4.7.1. In line with the requirements for community participation outlined in this
policy, the constitutional principles, and the 2003 Convention, for living
heritage to be listed in the national inventory, it will have to comply with
the following conditions. The living heritage element will have to:
•
fall within the definition of living heritage in this policy and the 2003
Convention;
•
be recognised as part of cultural heritage and be continuously
recreated within a bearer community, although it may be in danger of
disappearing and be currently practised by one individual;
•
be listed in the national inventory with the participation and the prior
informed consent of the bearer communities involved;
39
•
be compatible with human rights, sustainable development, and the
encouragement of mutual respect in a diverse society; and
•
have a safeguarding plan in place.
The tentative list
4.7.2. According
to
the
Operational
Directives
approved
by
the
Intergovernmental Committee of the 2003 UNESCO Convention, living
heritage will have to comply with certain conditions to be eligible for
inclusion on the UNESCO Representative List of Intangible Cultural
Heritage. The living heritage element will have to:
•
fall within the definition of living heritage in this policy and the 2003
Convention;
•
be included in a national inventory of living heritage, with the maximum
possible participation and free, prior, and informed consent of the
individuals, groups, or communities concerned;
•
be compatible with human rights, sustainable development, and the
encouragement of mutual respect in a diverse society; and
•
have a safeguarding plan in place.
Endangered living heritage list
4.7.3. Endangered heritage requires immediate action. Listing must take place
almost simultaneously with actions to protect endangered heritage. While
it is one of the requirements that endangered heritage also appears on the
national list, communities must be encouraged to begin their own
measures to safeguard their heritage until the due processes of inclusion
on various lists are undertaken. Where bearer communities motivate for
assistance even before the listing processes, various stakeholders
(including government) must do everything feasible to render support. To
40
be listed on the endangered heritage list, living heritage elements will have
to:
•
fall within the definition of living heritage in this policy and the 2003
Convention;
•
be included in a national inventory of living heritage;
•
be compatible with human rights, sustainable development, and the
encouragement of mutual respect in a diverse society;
•
have a safeguarding plan in place, including an audit of urgent
resources, time frames, and skills necessary to reduce the risk of
danger to the living heritage elements; and
•
have an immediate but continually developed implementation plan until
danger of disappearance is eliminated.
4.7.4. Further, the 2003 UNESCO Convention encourages bilateral and regional
cooperation of countries. In listing common living heritage, South Africa
will collaborate with its neighbours in developing both lists. An effort will
be made to ensure that South African living heritage that the country
shares with its neighbours is adequately safeguarded by all countries
concerned.
41
Chapter 5
Protection, Promotion and Transmission of Living
Heritage
5.1.
Rationale
5.1.1. As stated in Chapter 1, one of the key intentions of a policy on living
heritage is to safeguard living heritage for future generations. This can be
done through creative steps that balance the need for intervention with
encouraging community consciousness on its own safeguarding practices.
This policy proposes a protection, promotion, and transmission framework
that will require all stakeholders to have a role in these steps of
safeguarding. Due to the varying degrees of heritage degradation at local
levels, multiple responses are needed. At a national level, there is also
diversity, which needs to be managed in a sensitive manner. Protection,
promotion, and transmission of living heritage must, therefore, be guided
by a consciousness of the social and physical environment. Protection,
promotion, and transmission of living heritage must take place at all levels
of society. They must take place in an integrated manner, but also in a
way that overlaps with protection and preservation of the environment.
5.2.
Protection
5.2.1. Various spheres of government must cooperate on protection of living
heritage, just as they will cooperate in identification and inventorying as
outlined in the last chapter. Local and provincial governments will design
more locally responsive plans protecting heritage in their jurisdiction.
National government must provide a policy environment that is conducive
to such protection. It must also facilitate a cooperative environment for
42
protection to take place.
To this end, this policy suggests that all
government spheres shall:
•
provide guidelines for handling copyright and patents problems and
solicitation of copyright from communities;
•
provide guidelines for reporting complaints related to abuse of secrecy
of knowledge; and
•
establish an inventory of statutory bodies doing work related to living
heritage and facilitate access to such bodies.
Copyright and secrecy
5.2.2. While it is the business of both the communities and the local government
sphere to be more specific about what is protected in living heritage, there
are certain overarching general challenges. Lack of respect for intellectual
property and copyright is one of them. This challenge also needs to be
looked at in the context of complexity and, at times, inadequacy of the
copyright regime to address the tension between individual and communal
rights.
To some extent, the current copyright instruments are geared
towards addressing commercial exploitation, individual access, and
ownership.
Some instruments are found wanting in dealing with
communally generated ideas, innovation, and inventions.
This policy
argues that effort should be made to deal with these shortcomings of
copyright legislation.
In instances where this has been done, the
popularisation of such measures should be increased.
South African
cultural communities in their diversity should be made aware of their rights
and obligations in the protection of their living heritage.
5.2.3. Some aspects of living heritage are based and thrive on secrecy and
sacredness. In the past, the sacredness and secrecy were consistently
and continuously flouted, mainly by outsiders whose interests were to
study these practices. The policy does not propose an absolute ban on
43
the study of sacred and secret living heritage practices, but proposes that
due diligence be exercised.
Respecting sacredness is not only about
respecting these cultural practices, but affirming and valuing the people
who practise the living heritage. To this end, South African institutions of
higher learning and other research organisations must develop acceptable
ethical standards on issues of secrecy and sacredness.
5.2.4. Practices emanating from secret and sacred knowledge must be aligned
with the Bill of Rights, relevant sector legislation, policies of ethics, and
principles of informed consent in the interaction between cultural
practitioners and communities.
Responsible heritage or cultural
practitioners need to consider ubuntu in conducting ceremonies in private
and sacred spaces. Authorities such as traditional leaders and traditional
healers who have jurisdiction and power of monitoring must also ensure
alignment with the Constitution and ubuntu in sacred and secret practices.
Indigenous knowledge and spatial planning
5.2.5. Provincial and local spheres of government are closer to bearer
communities than the national government. The whole of South African
geographic space is covered by municipalities. Therefore, provinces and
municipalities must translate the implications of this policy into appropriate
strategies for the protection of living heritage. To some extent, the pre1994 legislative framework still has bearing at local government level. Bylaws and regulations have been amended, changed, and some repealed
to take into account the ideals of a non-racial and democratic state.
However, to some extent, planning continues to reinforce the colonial and
apartheid landscape with its concomitant racial divisions. Some African
cultural practices, such as slaughtering of animals for rituals, continue to
be illegal in suburban areas. Urban planning continues to be oblivious to
the cultural diversity of the country.
44
5.2.6. Despite the municipal planning function being required to attend to all
areas since the advent of wall-to-wall municipalities, spatial planning and
land use management systems do not take into account indigenous
knowledge in planning. In some areas, despite the cultural need, there
are no spaces to practise or perform certain cultural practices such as
initiation. In planning practice, “need and desirability” as well as “amenity”
are still articulated as though they are universally defined. In order to
bring to practice the ideals of the Constitution with regard to cultural
diversity as well as affirm the cultural practices of millions of South
Africans, all spheres of government should cooperate in addressing these
challenges. This can be done without infringing on the rights of others.
To this end, local spheres of government are encouraged to review their
by-laws as well as develop by-laws that take into account the challenges
of cultural diversity.
Living heritage and sustainable development
5.2.7. Living heritage practices take place within an environment. The twentyfirst century is confronted with a serious set of environmental challenges.
In an effort to deal with some of these challenges, the policy should
address issues of sustainable development.
Sustainable development
means development that ensures that the use of resources and the
environment today does not restrict their use by future generations. To
ensure continued human survival as well as continued transmission and
safeguarding, it is critical, therefore, for living heritage practice to be
compatible with the sustainable development of bearer communities and
their environments.
5.2.8. This is required by both the 2003 UNESCO Convention and the 1992
Convention on Biological Diversity.
The Convention on Biological
Diversity encourages states parties to:
45
"respect, preserve and maintain knowledge, innovations and
practices of indigenous and local communities embodying
traditional
lifestyles
relevant
for
the
conservation
and
sustainable use of biological diversity and promote the wider
application with the approval and involvement of the holders of
such knowledge, innovations and practices and encourage the
equitable sharing of the benefits arising from the utilisation of
such knowledge, innovations and practices."14
Heritage safeguarding plans should thus contain mechanisms for linking
heritage management to sustainable development in the community.
5.2.9. Management of heritage resources has to be seen as an integral part of
social and economic development in communities. The DAC is committed
to encouraging sustainable economic development through culture,
integrating a concern to safeguard living heritage as part of social
development and education.
The NHRA states that the identification,
assessment, and management of tangible heritage resources must
“contribute to social and economic development” in a sustainable way
(that is, “safeguard the options of present and future generations”)15.
“Policy, administrative practice and legislation must promote the
integration of heritage resources conservation in urban and rural planning
and social and economic development.”16 This is particularly true of living
heritage
management
because
unless
communities
can
sustain
themselves, they will not be able to continue practising and safeguarding
their living heritage.
5.2.10. In safeguarding living heritage in South Africa, government oversight and
community action will be encouraged to ensure that living heritage
Convention on Biological Diversity, article 8(j).
Act 25 of 1999, section 5(7).
16
Act 25 of 1999, section 5(5)-(6).
14
15
46
recognised by the state and entered in inventories of the national estate
contributes to sustainable development.
Compatibility with sustainable
development does not mean that the living heritage that is protected in
South Africa necessarily needs to generate income for the communities
that practise it.
It means that practising living heritage should not
irreversibly deplete natural or social resources.
Continued practice is
enabled by healthy communities, so where profits are made from living
heritage practice, bearer communities need to benefit appropriately.
5.2.11. In order to make living heritage more sustainable within the tourist
market:
•
proper curation of performances by locals for tourists must be done so
that stereotypes are not perpetuated;
•
products must be checked for authenticity within the socio-cultural
environment from which they emerge;
•
good products must be sold to tourists;
•
access to market rewards must be afforded to community members
who generate the products; and
•
a sustainability plan for living heritage practices must be developed (for
example, for certain ceremonies, there is need for replenishing reed for
traditional dances).
5.3.
Promotion and awareness
5.3.1. Promotion is about advancing living heritage in communities, between
social groups and individuals, and through generations, while letting its
dynamic evolution continue. While agencies are important (governmental
and non-governmental), the purposes is to enhance communication on
living heritage across generations of ordinary citizens by the citizens
themselves. There are three issues that are foregrounded in this policy
with respect to promotion that need to be taken forward by communities
47
and other stakeholders in dealing with living heritage.
These are the
promotion of living heritage by various societal institutions, the celebration
of ceremonies and festivals as well as organisation of cultural events in
various communities, and the promotion of the use of various languages.
Societal institutions and living heritage
5.3.2. It is in the interest of every stakeholder in society to promote living
heritage, as living heritage defines the nature of social relations. These
stakeholders
include
individuals,
family,
NGOs,
FBOs,
leaders,
educational institutions, business, the public service sector, as well as the
media. All of these stakeholders also have a role to play in the promotion
of living heritage.
5.3.3. Formal education at all levels has a role in promoting living heritage
through its curriculum.
As a sector, education is important in the
innovation of relevant modes of transmission of living heritage from one
generation to the next, and in promoting positive aspects of living heritage
that ensure social cohesion.
5.3.4. NGOs, FBOs, as well as political, traditional, and community leaders have
a responsibility to ensure promotion of living heritage that is sensitive to
human rights and promotes social welfare. The public sector also has an
obligation towards promotion of living heritage in its Batho Pele principles
and in the community participation imperative as embodied in various
pieces of legislation.
5.3.5. The business sector must promote social cohesion and social welfare
through promoting living heritage. Upholding the principles of ubuntu and
goodwill in business and social corporate responsibility is a necessary role
to be played by the business sector.
48
5.3.6. The media has an important role to play in promoting living heritage and,
specifically, creating and maintaining social cohesion. Community and
national media forums must encourage respect for cultural diversity and
promote the arts and the significance of living heritage.
5.3.7. In taking responsibility in promotion of living heritage, the societal
stakeholders must promote:
•
adherence to human rights;
•
tolerance to cultural diversity;
•
sensitivity to gender and disability issues;
•
respect for individual and group choices; and
•
advancement of the sustainable environment.
Events, ceremonies, festivals
5.3.8. Promotion of living heritage between various generations can enhance
social cohesion both at local and national level.
Organising specific
projects designed to expose the younger generation to the living heritage
resources in the country can be beneficial for creating and maintaining
social cohesion in the country. In South Africa, the month of September is
branded as a heritage month. This branding gives space to focus on
awareness and education on heritage. Living heritage projects must be
well designed such that institutions of education are able to integrate
heritage issues with formal learning in a way that enriches both. Civil
society and other societal institutions must take part in enhancement of
the citizens’ capacitation with living heritage through performing arts, story
telling, and deliberations on cultural issues.
5.3.9. Besides the active promotion of living heritage through agencies such as
government and civil society, community-rooted celebration of living
49
heritage must be promoted. Ceremonies and festivals that mark different
stages of human development at individual, community, and national level
need to be celebrated. As was pointed out above, this requires spatial
planning that takes cognisance of local heritage practices. In order to
achieve this, community participation is very important in local-level
planning. Communities across borders and between countries also share
events, ceremonies, and festivals. The South African government and its
counterparts must seek to establish good cultural diplomacy that enables
these interactions on living heritage within recognised international
protocols.
Promotion of languages
5.3.10. Language is an instrument of living heritage in South Africa.
The
Constitution places a lot of emphasis on this and has created a statutory
body, PanSALB, to monitor the equitable advancement of languages. It
promotes redress towards languages, and it specifies the promotion of
sign language, which ensures that people with a disability can also enjoy
communication on heritage.
5.3.11. Language transmits ideas, expressions, collective memory, and
interpretations of the cultural value systems. Each recognised South
African language should be given the necessary support to develop and
to sustain its role in communities.
While all of the eleven official
languages are protected by the Constitution, certain historical variables
are inclined to oppress and suppress the development and sustenance
of the minority languages. To protect the living heritage, languages must
be actively transmitted through the teaching of all languages at schools.
Communities and individuals must be allowed to express themselves in
their own languages. Research on languages must be encouraged, and
50
authors must be encouraged to write in their own mother tongue. The
youth must be encouraged to learn their languages and to write in them.
5.4.
Transmission
5.4.1. As was pointed out above, protection, promotion, and transmission are
integrated and can be done simultaneously.
Language as described
above as part of promotion is an example of a vehicle that allows this
integrated intervention on living heritage.
Language transmits living
heritage, while, at the same time, appropriate intervention on languages
would ensure the necessary protection and promotion of living heritage.
Besides the integrated interventions, most of which have already been
described, this section focuses on transmission via living treasures as
important agents in transmission and guardians of excellence in living
heritage.
5.4.2. Transmission takes place through different institutions of society, events,
and organised measures.
Events such as competitions on aspects of
living heritage are organised by communities. Community practitioners
are best placed to develop assessment criteria for such competitions
within
living
heritage
domains
that
emanate
from
communities.
Government shall also encourage communities to transmit living heritage
through recognition of excellence and possession of unique skills through
its programme on national living treasures.
5.4.3. Skills transfer is an integral part of any knowledge-based system. There is
usually a gap in the transfer of living heritage knowledge to younger
generations. Stakeholders in living heritage should ensure that there is
constant flow between young and old to close the knowledge gap.
5.5.
Living national treasures
51
5.5.1. Living treasures are an invaluable element of the transmission of living
heritage. They give living heritage direction, prestige, and recognition.
The transmission of knowledge and skills that living treasures have is
critical to the substance of living heritage.
Living treasures are the
custodians of skills and knowledge that are critical for cultural experiences
of community.
They are also a point of call in terms of educating
individuals, communities, and government to value arts and culture.
5.5.2. Living national treasures are persons who possess, to a very high degree,
the knowledge and skills required for performing or recreating specific
elements of the living heritage. Recognition of living treasures as well as
encouragement of their role will protect, preserve, and promote living
heritage. This policy establishes a national programme of living treasures
as a mechanism to encourage the transmission of living heritage within
community contexts. It lists the criteria as well as the conditions for the
appointment of living treasures.
Criteria in selection
5.5.3. The basis on which such persons are selected is:
•
the value of their skill as a testimony of human creative genius;
•
the character and reputation of such individuals in their community;
•
the risk of their knowledge disappearing;
•
the ability to transmit living heritage; and
•
recommendation by the community.
5.5.4. Posthumous recognition of a living treasure may be considered where
strong recommendation is made by bearer communities and where the
strength of the criteria listed above is applicable.
52
Status of the appointment
5.5.5. Nomination, motivation, and appointment must be done in a participative
manner as led by the DAC. The department must also facilitate a process
of designing appropriate symbols, remuneration, and tenure of the
appointment.
5.5.6. Recognition as living treasure is a lifelong status, while remuneration is
dependent on the candidate’s ability to transmit living heritage within
his/her community.
5.5.7. Living treasures shall be appointed for life and selected with consideration
only of their talents, prowess, and skill in a particular field of art and
culture, irrespective of race, creed, skin colour, gender, sexual orientation,
or political affiliations.
Retirement and morbidity must not prevent
recognition of individuals as living treasures if their distinct talent is well
known.
Formatted: Bullets and Numbering
53
Chapter 6
Living Heritage and Social Cohesion
6.1.
Social cohesion in South Africa
6.1.1. Living heritage is at the core of ensuring social cohesion in society. The
challenges of social cohesion in South Africa as exacerbated by its history
of racial discrimination are deep and require strategic attention. In any
society, lack of social cohesion is gauged in the extent of crime and social
ills such as xenophobia, gender-based violence, cruelty to children, and
corruption. The intensity of these problems is a sign of social dislocations
that require attention. Living heritage and, specifically, ubuntu (as defined
in Chapter 1) have a huge role to play in creating social cohesiveness in
South Africa.
6.1.2. Lack of social cohesion can also be a result of systematic detrimental
interference with community life.
Apartheid was a political means to
legitimise differential treatment and lack of equal regard of one another by
South Africans.
This political inequality also led to economic
differentiation, an environment that continues to be unfairly competitive
and to produce stark economic differentiation. Despite an in-principle free
and fair environment enabled by the Constitution, in practice, there is a
branding of poor people with a particular socio-economic category that
makes their experience of life very different from the constitutional
principles that operate.
6.1.3. This policy framework seeks to create an environment for social cohesion
in South Africa. Generally, unity and coherence of society are at the core
of social cohesion.
Given the history of assisted and resultant social
54
dislocations in South Africa, the social cohesion that this policy framework
seeks to achieve can be described as a process that assists the building
of shared community values; this process is characterised by the
presence of strong public institutions capable of mediating social conflict
equitably and for reducing inequalities of condition (wealth, income,
education, health) and inequality of opportunity and generally enabling
people to have a sense that they engage in a common enterprise, facing
shared challenges and belonging to the same community or democracy17.
Social cohesion thus refers to the extent to which a society is coherent,
united, and functional, providing an environment within which its citizens
can flourish.
6.1.4. As an African philosophy, ubuntu provides for a positive social ethos and
an environment where measures to create unity are not only punitive
through law enforcement agencies. Ubuntu is not only aligned with many
social philosophies that emphasise mutual welfare between humans; it
also has alignment with constitutional principles of equality, freedom, and
respect between people. It promotes human rights by adding a strong
element of social responsibility. It takes its alignment with the Constitution
further on the question of mutual social welfare, as it assumes that social
relations are a process of mutual and constant negotiation of welfare in
the context of changing local and broader circumstances.
6.1.5. Ubuntu, therefore, addresses social dislocations by mainstreaming a
constructive ideology in the daily practices of agencies and in behaviour
between community members. This achieves a social cohesion that is
informed by a positive ethos as well as management of social anomalies.
Social cohesion is thus about the existence of a social framework of
relations where positive values are shared and conflict and social
inequalities are dealt with by trusted institutions.
17
Social cohesion and social justice strategy (2004), DAC.
55
6.1.6. The promotion of social cohesion must include recognition of important
national symbols, rituals, and festivals that help to create national identity.
This is where tangible heritage and intangible heritage are seen to be
inseparable.
There are several examples of national symbols and
festivals that must be recognised and safeguarded, as they contain the
living heritage of South Africa as a nation. These include the national flag,
the national anthem, the national coat of arms, and the history of important
heritage sites. There are also important ceremonies and festivals that
promote South African identity and culture. These include the opening of
Parliament, the inauguration of the president of the country, the ceremony
of giving of national orders, and the celebration of national calendar dates.
In addition to the national identity rituals and festivals, provinces,
municipalities, and communities have their own important rituals and
symbols that they celebrate. Sometimes these are the counterpart of the
national events. Sometimes these are ceremonies and rituals unique to
specific communities.
6.1.7. Social cohesion across national boundaries and among various
nationalities must also be promoted. Civil society organisations as well as
communities must find the international environment permitting of
cooperation on living heritage.
Some communities within the African
continent have similar histories, national anthems, and festivals.
Spontaneous interaction on these must be promoted by an enabling
cultural diplomacy context.
6.1.8. Even families within communities have ceremonies and rituals that are
important to their members. All of these rituals, ceremonies, and festivals
must be safeguarded.
Story telling promoting ubuntu must be
encouraged. Diversity and unity must both be recognised through stories,
56
and equity in diversity must be promoted. Living heritage that does not
promote ubuntu must be discouraged.
6.2.
Ubuntu and the human factor in social relations
6.2.1. As part of cultivating good living heritage, the South African government
needs to instil and monitor ubuntu-informed social existence – in
bureaucratic practice and between citizens.
In accordance with
recognition of the significance of each life, South African bureaucratic
practice (government and non-governmental) must be informed by ubuntu
orientation in its practice. The following outlines the fundamentals that
shall be accomplished through observing critical human factor issues, with
respect to ubuntu.
6.2.2. At policy level, all government departments and public service
stakeholders need to check their policies for alignment with the
constitutional imperatives of equality, freedom, and respect for human
dignity, which also underpin ubuntu. When discrepancies are identified,
such policy shall be reviewed. Ubuntu shall be central in the articulation of
all policy imperatives. Government departments shall create mechanisms
for ensuring that their policies cohere with the national philosophy and are
responsive to social welfare.
6.2.3. Accordingly, all government departments and public agencies must check
that contingency and case specificity are possible in resolution of human
issues (that is, sufficient discretion of accessible authorities is possible – in
cases such as disaster management or short-term measures to provide
for essential needs while durable provisions are being organised).
All
contingency plans must be based on humaneness and social welfare.
57
6.2.4. Human factor issues are not only problematic in the public sector. The
private sector must abide by ubuntu and Batho Pele in its businesses and
service.
Market-related decisions must be influenced by principles of
ubuntu in setting standards for pricing and quality of products and
services.
The business sector must consider the implications of its
decisions for broader society.
6.2.5. Promotion of ubuntu must be actively done by leaders and managers of
various organisations and communities.
Leaders and managers
themselves must be trained in ubuntu. Training courses in leadership and
management shall have their fundamentals based on ubuntu.
A
management and leadership regime that is premised on ubuntu shall be
promoted by various stakeholders.
6.2.6. Ubuntu must also inform traditional systems of governance and all
systems of justice. Traditional leaders must, therefore, be custodians and
practitioners of ubuntu in their communities and should be living examples
of how ubuntu can be applied through harmonised systems of justice.
6.2.7. Diversity in religious and cultural expressions must be recognised as long
as their inherent practices do not create impediments for people to
negotiate their expressions based on their right of choice and freedom.
6.3.
Promoting ubuntu locally and nationally
6.3.1. In promoting ubuntu, South Africa must design a strategic framework
informed by activities at both local and national level.
At local level,
stories promoting ubuntu must be documented and shared.
communities, reflection on ubuntu must be encouraged.
Within
In order to
highlight the significance of ubuntu and social cohesion, the month of April
is selected for the promotion of ubuntu. One day of the month of April
58
must be named “Ubuntu Day” where ubuntu as a positive social value will
be promoted.
6.3.2. As part of mainstreaming it into government practice, ubuntu must inform
the review of plans as well as inform the improvement of long-term plans.
In order to encourage people to mainstream it into their work, ubuntu as a
theme must inform awards ceremonies of government.
59
Chapter 7
Cultural Diplomacy and Living Heritage
7.1.
Political and historical context
7.1.1. Until the 1990s, South Africa was a pariah state, shunned by many
countries in the world due to apartheid. The South African foreign policy
promoted the ideology of apartheid.
However, with the unbanning of
liberation organisations and the release of political prisoners, the
government was quick to reposition its foreign policy and international
economic initiatives.
This policy seeks to complement foreign policy
through outlining cultural diplomacy that enhances good international
relations.
7.1.2. In the 1970s and 1980s, the South African government pursued an
aggressive policy towards neighbouring countries. Freedom fighters and
perceived enemies of the apartheid government were killed throughout the
region (in Mozambique, Lesotho, Zimbabwe, Swaziland, and Zambia).
Some of the country’s neighbours continue to deal with the consequences
of this aggression. Graves of South African freedom fighters remain in
these countries as reminders of these sacrifices.
Ironically, while the
government continued with its “swart gevaar” propaganda, South Africa
continued to tap into the human and natural resources of the continent.
The advent of the mining industry led to a huge inflow of peoples from the
regions, first to Kimberley when diamonds were discovered and then to
Johannesburg after the discovery of gold. It is correct to argue that the
industrialisation of South Africa led to increased regional integration and
dependence. The economies of some SADC countries remain intractably
linked with that of South Africa. When companies recruited miners to work
60
in South African mines, these people came with their cultural practices
and customs, cultural practices that enriched South African culture.
7.1.3. In fact, this regional integration and interdependence predate the colonial
and industrial epoch. Southern African people are not only geographically
linked, but share a lot of culture as well. South Africa shares languages
with Mozambique, Zimbabwe, Lesotho, Botswana, and Swaziland. For
example, some South African amaSwazi see themselves as related to the
King of Swaziland. South Africa also has strong cultural and historical
links with Zimbabwe.
Afrikaans is a language shared with many
Namibians. There are many other examples of continuity of culture and
heritage between the borders of South Africa and its neighbours.
7.2.
Foreign policy and the economic diplomacy context
7.2.1. The South African foreign policy is unequivocal on the importance of the
continent and the region. It is also clear on the leadership role that South
Africa should play. The South African foreign policy (2008) discussion
document says that “when policies are formulated in South Africa, role
players should consider the manner in which a particular issue presents
an opportunity for South Africa to promote the interest of the SADC region
or the African continent”. The discussion document further states that “the
regional group, to which a country belongs often, plays a fundamental role
in multilateral diplomacy. On many issues such as on tariffs and on trade
and industrial policy, South Africa consults with South African Customs
Union member states before making commitments in negotiating with the
European Union (EU). SADC countries as a regional group should also
be consulted on broader policy issues”. Lastly, the discussion document
states that “relations with SADC member countries are of primary
importance and each embassy must handle SADC issues in an integrated
manner, as a matter of priority”.
61
7.2.2. It is clear from the South African foreign policy that the African continent
and the SADC region, in particular, are at the core of the nation’s foreign
policy. This centrality manifests itself in a plethora of ways. In line with
ubuntu, South Africa has been an important player in resolving continental
problems and challenges.
It has had peacekeeping missions in the
politically unstable countries where there have been wars. This emphasis
on conflict prevention and preventative diplomacy is born out of the
realisation that until order and stability are restored, the continent will be
unable to meet the many developmental challenges it faces. In the SADC
region, this integration is to be found in the relaxation of travelling
requirements such as passports and visas and the establishment of
frontier parks where national parks are open and game can move freely
within countries, unrestricted by fences.
7.2.3. Regional
historical
dynamics,
unfortunately,
did
not
provide
an
environment conducive to the joint promotion and preservation of the
region’s culture and heritage. It is, nonetheless, encouraging to see that
some significant progress has been made since the new political
dispensation.
Economically, the region is making steady progress on
economic integration. The SACU’s aim is to maintain the free exchange
of goods between member countries. It provides a platform for a common
external tariff and a common excise tariff to this customs area.
All
customs and excise collected in the common customs area are paid into
Southern Africa’s National Revenue Fund. The revenue is shared among
members according to a revenue-sharing formula as described in the
agreement.
The Southern African Development Community (SADC)
continues to provide the necessary political leadership to the region. The
African Union and its programmes, such as NEPAD, are advancing
development and deepening continental integration in governance, the
economy, the environment, etc.
62
7.3.
Cultural diplomacy and living heritage
7.3.1. Cultural diplomacy is described as “the exchange of ideas, information,
art, lifestyles, value systems, traditions, beliefs and other aspects of
culture, with the intention of mutual understanding”18. Others see cultural
diplomacy as an unequivocal recognition and understanding of foreign
cultural dynamics.
7.3.2. Around the world, countries use cultural diplomacy as part of foreign policy
to promote and protect their interests. Notable institutions that promote
the cultures of their countries include the British Council, the French
Cultural Institutes, the Goethe Institute in Germany, and the Japan
Foundation, to name but a few.
South Africa has made remarkable
progress since the advent of democracy to promote its diverse South
African cultures. However, there is a need for systematic coordination in
this regard. A body responsible for the coordination of cultural diplomacy
initiatives is established through this policy. This body must:
•
identify areas of priority within the region and internationally for cultural
diplomacy;
•
promote living heritage in a manner that strengthens foreign policy and
economic diplomacy;
•
take stock of living heritage similarities with, and differences from,
other countries in order to contribute to the body of knowledge in South
Africa about the living heritage of those countries;
•
facilitate civil society exchange programmes on living heritage between
South Africa and other countries;
•
monitor South Africa’s alignment with international conventions and
protocols on issues of living heritage; and
18
Milton C. Cummings, “Cultural Diplomacy and the United States Government: A Survey”
(Center for Arts and Culture: Washington DC, 2003).
63
•
perform these tasks through working with South African embassies,
SATOUR, the International Marketing Council, and other relevant
stakeholders.
7.3.3. While South African cultural groups form an important part in promoting
the country, this has not been done in a sustainable and coherent manner.
This policy proposes that as far as issues of living heritage are concerned,
the South African government and the DAC, in particular, shall use this
heritage to deepen regional collaboration and integration. The Southern
African living heritage in the form of language, performance, rituals, etc. is
not restricted by national boundaries.
Means should be found to
encourage this cross-border heritage and protect as well as promote it.
Cross-border partnerships should be encouraged in the inventorying of
shared living heritage.
7.3.4. The 2003 UNESCO Convention states “without prejudice to the provisions
of their national legislation and customary law and practices, the states
parties recognize that the safeguarding of ICH is of general interest to
humanity, and to that end undertake to cooperate at the bilateral, subregional, regional and international levels”19.
Further, the convention
states that international assistance may be jointly requested “by two or
more states”20. In an effort to promote regional collaboration in the area of
living heritage as well as safeguard living heritage that resides in the
region,
the
DAC
shall
encourage
joint
efforts
in
identification,
documentation, and listing with fellow SADC countries.
7.3.5. This will be done in the context of community engagement and
involvement. The department should endeavour to discourage a situation
where this happens as a government-to-government process without the
19
20
2003 UNESCO Convention, article 19(2).
2003 UNESCO Convention, article 23(2).
64
input of communities and other stakeholders. In the medium and long
term, the SADC should harmonise safeguarding plans of living heritage in
the region. A regional forum may also be established for the exchange of
information and best practice.
7.3.6. The DAC will ensure that bilateral cultural cooperation with the SADC
region encompasses living heritage.
In instances where bilateral
agreements have been signed and are operational, the department will
reopen negotiations to include living heritage.
7.3.7. Economic and political integration in the region and continent has
deepened. In order to propel arts, culture, and heritage to the same level,
the South African government will put issues raised in this policy as far as
it relates to cross-border heritage on the agendas of both the African
Union and the SADC. While the actual implementation of this aspect of
policy will be done at bilateral level, cooperation across countries should
be promoted.
7.3.8. African countries are members of UNESCO; they cooperate and
collaborate within the African group, where they caucus and lobby for
common positions in meetings and assemblies of the organisation. Yet,
on the continent, intercontinental collaboration still lags behind, even after
the adoption of NEPAD.
Living heritage provides opportunities for
deepening intercontinental integration.
7.3.9. On multilateral organisations, it is interesting to note that the South African
policy states that “a fundamental issue all these organizations have in
common is that the national state considers it in its interests to cooperate
and therefore voluntarily shapes its domestic policies to comply with the
agreed international policy”21. This policy is primarily framed to address
21
SA Foreign Policy Discussion Document, Department of Foreign Affairs, June 2008.
65
key domestic challenges that South African living heritage faces, but
simultaneously borrows international best practice from the 2003
UNESCO Convention on living heritage.
This policy framework also
proposes that in order to have a seamless interaction between culture and
foreign policy, the Department of Arts and Culture should systematically
engage the Department of Foreign Affairs to ensure that culture is one of
the key pillars of South African foreign policy. This should go beyond
inviting artists on international trips, but be entrenched in the practices and
projection of the South Africa nation abroad.
7.3.10. Coupled with this, the Department of Arts and Culture should play an
increasing role in the affairs of both SATOUR and the International
Marketing Council as far as promoting South African culture is concerned.
There have been plans to have cultural attachés in South African
embassies; this has the potential to contribute to a positive projection of
South Africa overseas. This should be pursued as a matter of urgency,
but with clear reporting lines to both the Departments of Foreign Affairs
and Arts and Culture.
66
ACRONYMS
ACCU
Contralesa
CRL
DAC
DFA
DPLG
DRC
EU
FBO
ICH
MEC
MinMEC
NIO
NEPAD
NGO
NHC
NHRA
PanSALB
RSA
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SADC
SAHRA
SAHRC
SALGA
SAMA
SATOUR
TIC
UNESCO
Asia-Pacific Cultural Centre for UNESCO
Congress of Traditional Leaders in South Africa
Commission for the Promotion and Protection of the Rights
of Cultural, Religious, and Linguistic Communities
Department of Arts and Culture
Department of Foreign Affairs
Department of Provincial and Local Government
Democratic Republic of Congo
European Union
Faith-based Organisation
Intangible cultural heritage
Member of the Executive Committee
Ministers and MECs
National Inventory Office
New Partnership on African Development
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National Heritage Council
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Pan South African Language Board
Republic of South Africa
Southern African Customs Union
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South African Human Rights Commission
South African Local Government Association
South African Museums Association
South African Tourism
Technical Committee
United Nations Educational, Scientific, and Cultural
Organisation
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